THE EARLY PART of chapter 5 continues this subject. The high priests of old represented men and acted for them in things relating to God. But then acting for men they had to be compassionate and sympathetic towards men. Hence they were taken from amongst men, being of the family of Aaron. Had God instituted an holy angel to act as high priest on Israel’s behalf there might have been great gain Godward, as regards the accuracy and fidelity with which all priestly functions were carried out; but there would have been great loss manward, as regards such a matter as compassion on the ignorant. He who acts for men must understand mankind in an experimental way; and this is a thing pre-eminently true of Christ as we have just seen.
In Aaron’s case he had, “as for the people, so also for himself, to offer for sins” (ch. 5:3). In this we again find contrast and not comparison. Christ is indeed an offering priest, for it says later on, “it is of necessity that this Man have somewhat also to offer” (ch. 8:3). But when we read on yet further in the Epistle we shall discover that Christ, “through the eternal Spirit offered Himself without spot to God” (ch. 9:14). There is all the difference in the world between Aaron offering FOR himself and Christ offering HIMSELF.
Aaron was also typical of Christ in the fact that he was called into the priestly office by God. Yet though Christ was called of God like Aaron He has not been called after the order of Aaron, but after the order of Melchizedec. He who said in Psa. 2, “Thou art My Son, today have I begotten Thee” (and this was quoted in verse 5 of chapter i.), said also in Psa. 110, “Thou art a Priest forever after the order of Melchizedec.” If at this point you refer to the psalm you will see that this was said in connection with Christ coming forth from death in resurrection, and being exalted to the right hand of God.
In verses 7 to 9 however we go back to “the days of His flesh” (ch. 5:7); that is, the days when He was upon earth before He died. Then was the great moment in the garden of Gethsemane, when He came face to face with the sorrows of death, and His cries were heard. He was heard “in that He feared,” (ch. 5:7) or, “for His piety.” His personal perfections as Man demanded that He be heard. His cry was that He should be saved out of death—for the force of the word here is “out of” rather than “from.” He was not saved from death but He was heard and saved out of it by resurrection and by Jehovah saying to Him, “Sit on My right hand, until I make Thine enemies Thy footstool” (ch. 1:13).
Going into death and being saved out of it, two great things were achieved, as presented to us in verses 8 and 9. First, He learned obedience. Let us understand what this means. Far be the thought that there was ever the smallest taint of disobedience with Him. The fact is, that previous to His incarnation He had ever been in the place of supreme glory, where it was His to command. Having become Man He experienced what it was to obey. We believe we are right in saying that King George VI was in early life a sailor. Going through that naval training, he learned the obedience which is necessary for the smooth running of the whole naval machine.
When we speak of King George learning naval obedience we do not for one moment mean to infer that he started with an insubordinate and disobedient spirit, when as a young prince he became a midshipman. We mean rather to emphasize that he has acquired his naval knowledge not by the study of books but by actual experience. In just that way the Lord Jesus, though the Son of God, has learned obedience by human suffering.
The second thing achieved was on our behalf. His time of suffering and testing came to its close. He was obedient even to death—the death of the cross. Death was the supreme test and there He was perfected: that is, being ever perfect Himself, there His course of obedience came to its glorious finish and climax. But then it was exactly at that point that He effected propitiation, and thereby became the Author of eternal salvation. Not now a deliverance such as that of Israel out of Egypt, which though very wonderful was only for a time but a deliverance for eternity.
And that eternal salvation is received by those that obey Him. The value of faith was so strongly stressed in chapter 3, and the beginning of chapter iv., that we might have supposed that it would have read, “them that believe” (ch. 3:18). Why does it say, “them that obey Him” (ch. 5:9)? The obedience is of course the obedience of faith, but the point is that we should realize that the One who asks obedience from us is the One who has learned obedience Himself. In obedience the Son of God worked out eternal salvation, and that salvation is ours when we come under obedience to Him. Can we not see how divinely fitting this is? He only asks from us that obedience which He has perfectly rendered Himself.
In verse 10 we revert to the great fact established in verse 6. The verses that come between are evidently intended to impress us with the qualifications of our High Priest. Melchizedec is a mysterious personage who appears for one moment in Gen. 14 and then vanishes. Yet he was priest of the Most High God. The One whom he typified is infinitely greater than he—the Son of God, who assumed Manhood, endured suffering, learned obedience, and by death itself became the Author of an eternal salvation to all that obey Him. To ALL that obey HIM—notice! If you obey Him and I obey Him, then we are included. Salvation is ours!
At this point the writer calls a halt to his flow of thought, and a lengthy digression ensues. Melchizedec was so important a type of Christ that there were many things to be said on the subject, and the theme was not an easy one. It required some depth of spiritual understanding if it was to be intelligently received. The thought of this fact very definitely raised the question of the spiritual state of these Hebrew believers, and of ourselves.
In the closing verses of our chapter the writer gently yet firmly upbraids his Hebrew readers because they were still but babes as to their understandings when they ought to have been like full-grown men. If we make spiritual growth our spiritual senses are exercised, we acquire spiritual habits, and we become able to assimilate the “strong meat,” or, “solid food,” of the truth in its wider and deeper aspects. If we do not grow, though we may have received “the word of righteousness” (ch. 5:13) yet we become unskilled in it. We may even slip so far back that we need to be taught over again the simplest elements concerning foundation truth.
Thus it was with these early Hebrew believers. They doubtless were hindered by their old Jewish associations. Their tendency was to cling to the weak and beggarly elements of Judaism, and this made it very difficult for them to enter upon the simplest elements of the gospel. This may not be exactly our trouble, but we are very likely to be hindered by the elements of the world, and more particularly by the elements of that particular form of WORLDLY RELIGION in which we may have been brought up. Let us search and see if this be so; for if it is we too shall be like stunted trees in the garden of the Lord.
Let us also accept the warning of these verses to the effect that if we do not go on, the tendency for us is to go back. If we are not on the up grade, we shall get on the down grade. If we do not advance, we shall decline. We are in a scene of motion, and we shall not succeed in standing still.
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